Exposition of the Epistle to the Hebrews

Two things are herein by us duly to be considered. First. That it was out of infinite condescension and love unto our souls, that the Lord Christ took on himself this condition, Phil. ii. 6—8. ‘This state was neither natural nor necessary unto him upon his own account. In himself he was in the ‘ form of God, and counted it no robbery to be equal unto God;’ but this mind was in him, that for our sakes, he would take on himself all these infirmities of our nature, and through them, expose himself unto evils innumerable. It was voluntary love, and not defect or necessity of nature, which brought him into this condition. Secondly. As he had other ends herein, for these things were indispensably required unto the discharge of the sacerdotal office, so he designed to set us an example, that we should not faint under our infirmities and sufferings on their account, Heb. xii. 2, 3; 1 Pet. iv. 1. And God knows such an example we stood in need of, both as a patternto conform ourselves under our infirmities, and to encourage us in the expectation of a good issue, unto our present deplorable condition.

Let us not then think strange, if we have our season of weakness and infirmity in this world, whereby we are exposed unto temptation and suffering. Apt we are indeed to complain hereof; the whole nation of professors is full of complaints; one is in want, straits, and poverty; another in pain, under sickness, and variety of troubles; some are in distress for their relations, some from and by them; some are persecuted, some are tempted, some pressed with private, some with public concerns; some are sick, and some are weak, and some are fallen asleep. And these things are apt to make us faint, to despond, and be weary. I know not how others bear up their hearts and spirits; for my part, I have much ado to keep from continual longing, after the embraces of the dust, and shades of the grave, as a curtain drawn over the rest in another world. In the meantime, every momentary gourd, that interposeth between the vehemency of wind and sun, or our frail fainting natures and spirits, is too much valued by us.

y Bat what would we have? Do we consider who, and what, and where we are, when we think strange of these things? These are the days of our flesh, wherein these things are due to us and unavoidable. ‘Man is born to trouble, as the sparks fly upward,’ Job. v. 7, necessarily and abundantly. All complaints, and all contrivances, whereby we endeavour to extricate ourselves from those innumerable evils which attend our weak, frail, infirm condition, will be altogether vain. And if any through the flatteries of youth, and health, and strength, and wealth, with other satisfactions of their affections, are not sensible of these things, they are but in a pleasant dream, which will quickly pass away. Our only relief in this condition, isa due regard unto our great example, and what he did, how he behaved himself in the days of his flesh, when he had more difficulties and miseries to conflict with, than we all. And in him we may do well to consider three things:

1. His patience, unconquerable and unmoveable in all things that befel him in the days of his flesh. ‘ He did not cry, nor lift up, nor cause his voice to be heard in the streets,’ Isa. xlii. 2. Whatever befel him, he bore it quietly and patiently. Being buffeted, he threatened not; being reviled, he reviled not again. ‘As a sheep before his shearers is dumb, so he opened not his mouth.’ 2. His trust in God. By this testimony that it is said of him, ‘I will put my trust in God,’ doth our apostle prove that he had the same nature with us, subject to the same weakness and infirmities, Heb. 11.13. And this we are taught thereby, that there is no management of our human nature, as now beset with infirmities, but by a constant trust in God. The whole life of Christ therein, was a life of submission, trust, and dependence on God. So that when he came to his last suffering, his enemies fixed on that to reproach him withal, as knowing how constant he was in the profession thereof, Ps. XXil. 8; Matt. xxvil. 49. 3. His earnest, fervent prayers and supplications, which are here expressed by our apostle, and accommodated unto the days of his flesh. Other instances of his holy, gracious deportment of himself, in that condition wherein he sets us an example, might be insisted _on, but these may give us‘an entrance into the whole of our duty. Patience, faith, and prayer, will carry us comfortably and safely through the whole course of our frail and infirm lives in this world. j

Obs. II. A life of glory may ensue after a life of infirmity. ‘If, saith our apostle, ‘ we have hope in this life only, then were we of all men the most miserable.’ For besides that we are obnoxious to the same common infirmities within, and calamities without, with all other men, there is and ever will be a peculiar sort of distress that they are exposed unto, who will live godly in Christ Jesus. But there is nothing can befal us, but what may issue in eternal glory. We see that it hath done so with Jesus Christ. His season of infirmity issued in eternal glory. And nothing but unbelief and sin can hinder ours from doing so also.

Obs. III. The Lord Christ is no more now in a state of weakness and temptation; the days of his flesh are past and gone. As such, the apostle here makes mention of them. And the Scripture signally, in sundry places takes notice of it. This account he gives of himself, Rev. i. 18, “1 am he that liveth and was dead, and behold I am alive for evermore.” The state of infirmity and weakness, wherein he was obnoxious unto death, is now past, he now lives for evermore. Henceforth he dieth no more, death hath no more power over him, nor any thing else that can reach the least trouble unto him. With his death, ended the days of his flesh. His revival or return unto life, was into absolute, eternal, unchangeable glory. And this advancement is expressed by his sitting at the right hand of the Majesty on high, which we have before declared. He is therefore now no more on any account obnoxious, 1. Unto the law, the sentence or curse of it. As he was made of a woman, he was made under the law, and so he continued all the days of his flesh. Therein did he fulfil all the righteousness. it required, and answered the whole penalty for sin that it exacted. But with the days of his flesh, ended the right of the law towards him, either as to require obedience of him, or exact suffering from him: hence, a little before his expiration on the cross, he said concerning it, ‘It is finished.’ And hereon doth our freedom from the curse of the law depend. The law can claim no more dominion over a believer, than it can over Christ himself. He lives now, out of the reach of all the power of the law, to plead his own obedience unto it, satisfaction of it, and triumph over it, in the behalf of them that believe on him. Nor, 2. Unto temptations. These were his constant attendants and companions, during the days of his flesh. What they were, and of what sorts, we have in part before discoursed. He is now freed from them and above them, yet not so but that they have left a compassionate sense upon his holy soul, of the straits and distresses which his disciples and servants are daily brought into by them, which is the spring and foundation of the relief he communicates unto them. Nor, 3. Unto troubles, persecutions, or sufferings of any kind. He is not so in his own person. He is far above, out of the reach of all his enemies. Above them in power, in glory, in authority, and rule. There is none of them but he can crush at his pleasure, and dash them in pieces like a potter’s vessel. He is indeed still hated as much as ever, maligned as much as in the days of his flesh, and exposed unto the utmost power of hell and the world, in all his concerns on the earth. But he laughs all his enemies to scorn, he hath them in derision, and in the midst of their wise counsels and mighty designs, disposes of them and of all their undertakings, unto his ends and purposes, not their own. He is pleased, indeed, as yet, to suffer and to be persecuted in his saints and servants, but that is, from a gracious condescension, by virtue of a spiritual union, not from any necessity of state or condition. And some may hence learn how to fear him, as others may and do to put their trust in him.

Obs. IV. The Lord Christ filled up every season with duty, with the proper duty of it. The days of his flesh, were the only season wherein he could offer to God; and he missed it not, he did so accordingly. Some would not have Christ offer himself until he came to heaven. But then, the season of offering was past. Christ was to use no strong cries and tears in heaven, which yet were necessary concomitants of his oblation. It is true, in his glorified state, he continually represents in heaven, the offering that he made of himself on the earth, in an effectual application of it unto the advantage of the elect. But the offering itself was in the days of his flesh. ‘This was the only season for that duty; for therein only was he meet unto this work, and had provision for it. Then was his body capable of pain, his soul of sorrow, his nature of dissolution, all which were necessary unto this duty. Then was he in a condition wherein faith, and trust, and prayers, and tears, were as necessary unto himself, as unto his offering. This was his season, and he missed it not. Neither did he so on any other occasion, during the days of his flesh, especially those of his public ministry, wherein we ought to make him our example.

Obs. V. The Lord Christ, in his offering up himself for us, laboured and travailed in soul, to bring the work unto a good and holy issue. A hard labour it was, and as such, it is here expressed. He went through it with fears, sorrows, tears, outcries, prayers, and humble supplications. This is called wp 52», the pressing, wearying, laborious ‘travail of his soul,’ Isa. lii. 11. He laboured, was straitened, and pained to bring forth this glorious birth. And we may take a little prospect of this travail of the soul of Christ, as it is represented unto us. First. All the holy, natural affections of his soul were filled, taken up, and extended to the utmost capacity, in acting and suftering. The travail of our souls lie much in the engagement and actings of our affections. Who is there who hath been oan oes with F great fears, great sorrows, great desires, great and ardent love, who knows it not? All and every one of these had now their sails filled in Christ, and that about the highest, noblest, and most glorious objects that they are capable of. The sorrows of his holy mother, Luke ii. 35, the danger of his disciples, Zech. xii. 7, the scandal of the cross, the shame of his suffering, Heb. xii. 2, the ruin of his people according to the flesh, for their sin, Luke xxii. 28—30, with sundry other similar objects and considerations, filled and exercised all his natural affections. This put his soul into travail, and had an influence into the conflict wherein he was engaged. Secondly. All his graces, the gracious qualifications of his mind and affections, were in a like manner, in the height of their exercise. Both those whose immediate object was God himself, and those which respected the church, were all of them excited, drawn forth, and engaged. As, 1. Faith and trust in God. These himself expresseth, in his greatest trial, as those which he betook himself unto, Isa. 1. 7,8; Ps. xxi. 9, 10; Heb. ii. 13. These graces in him, were now tried to the utmost. All their strength, all their efficacy was exercised and proved. For he was to give in them, an instance of an excellency in faith, rising up above the instance of the provocation that was in the unbelief of our first parents, whereby they fell off from God. There is no object about which faith can be exercised, no duty which it worketh in and by, but what it was now applied unto, in and by Jesus Christ. 2. Love to mankind. As this in his divine nature was the peculiar spring of that infinite condescension, whereby he took our nature on him, for the work of mediation, Phil. 11. 6—8; so it wrought mightily and effectually in his human nature, in the whole course of his obedience, but especially in the offering of himself unto God for us. Hence, where there is mention made of his giving himself for us, which was in the sacrifice of himself, commonly the cause of it is expressed to have been his love. ‘The Son of God loved me, and gave himself for me,’ Gal. 1. 20. ‘Christ loved the church, and gave himself for it,’ Eph. v. 25, 26. ‘He loved us, and washed us from our sins in his own blood,’ Rev. 1. 5. With this love his soul now travailed, and laboured to bring forth the blessed fruits of it. The workings of this love in the heart of Christ, during the trial insisted on, whereby he balanced the sorrow and distress of his sufferings, no heart can conceive, nor tongue express. 3. Zeal to the glory of God. Zeal is the height of careful solicitous love. The love of Christ was great to the souls of men, but the life of it lay in his love to God, and zeal for his glory. This he now laboured in; namely, that God might be glorified in the salvation of the elect. This was committed unto him, and concerning this, he took care that it might not miscarry. 4. He was now in the highest exercise of obedience unto God, and that in such a peculiar manner, as before he had no occasion for. It is observed as the height of his condescension, that he was ‘ obedient unto death, the death of the cross,’ Phil. ii. 8. This was the highest instance of obedience, that God ever had from a creature, because performed by him who was God also. And if the obedience of Abraham was so acceptable to God, and was so celebrated when he was ready to offer up his son; how glorious was that of the Son of God, who actually offered up himself, and that in such a way and manner, as Isaac was not capable of being offered? And there was an eminent specialty in this part of his obedience. Hence, ver. 8, ‘it is said, that he learned obedience by the things which he suffered; which we shall speak to afterwards. And in the exercise of this obedience, that it might be full, acceptable, meritorious, every way answering the terms of the covenant between God and him about the redemption of mankind, he laboured and travailed in soul. And by this his obedience was a compensation made for the disobedience of Adam, Rom. v. 19. So did he travail in the exercise of grace. Thirdly. He did so also with respect to that confluence of calamities, distresses, pains, and miseries, which was upon his whole nature. And that in these consisted no small part of his trials, wherein he underwent and suf-. fered the utmost which human nature is capable to undergo, is evident from the description given of his dolorous sufferings both in prophecy, Ps. xxii.; Isa. lili., and in the story of what befel him in the evangelists. In that death of the body which he underwent, in the means and manner of it, much of the curse of the law was executed. Hence our apostle proves that he was made a curse for us, from that of Moses, ‘ Cursed is every one that hangeth on a tree,’ Gal. iii. 13; Deut, xxi. 22, 23. For that ignominy of being hanged ona tree, was peculiarly appointed to represent the execution of the curse of the Jaw on Jesus Christ, who in his own body bore our sins on the tree, 1 Pet. 11. 24. And herein lies no small mystery of the wisdom of God. He would have a resemblance among them who suffered under the sentence of the law, of the suffering of Christ. But in the whole law, there was no appointment that any one should be put to death by being hanged. But whereas God foreknew, that at the time of the suffering of Christ the nation would be under the power of the Romans, and that the sentence of death would be inflicted after their manner, which was by being nailed unto, and hanging on a cross, he ordered for a prefiguration hereof, that some great transgressors, as blasphemers, and open idolaters, after they were stoned, should be hanged upon a tree, to make a declaration of the curse of the law inflicted on them. Hence it is peculiarly said of sucha one, ‘ He that is hanged on the tree, is the curse of God; because God did therein represent the suffering of him who underwent the whole curse of the law for us. And in this manner of his death, there were sundry things concurring. 1. A natural sign of his readiness to embrace all sinners that should come unto him, his arms being, as it were, stretched out to receive them, Isa. xlv. 22, Ixv. 1. 2. A moral token of his condition, being left as one rejected of all between heaven and earth for a season; but in himself interposing between heaven and earth the justice of God and sins of men, to make reconciliation and peace, Eph. 11. 16,17. 3. The accomplishment of sundry types; as, Ist, Of that of him who was hanged on a tree, as cursed of the Lord, Deut. xxi. 22. 2d. Of the brazen serpent which was lifted up in the wilderness, John il. 14, with respect whereunto he says, that when he is lifted up, he would draw all men to him, John xii. 32. 3d. Of the wave-offering, which was moved, shaken, and turned several ways, to declare that the Lord Christ in this offering of himself, should have respect unto all parts of the world, and all sorts of men, Exod. xxix. 26. And in all the concerns of this death, all the means of it, especially as 1t was an effect of the curse of the law, or penal immediately from God himself, (for he that is hanged on a tree is accursed of God,) did he labour and travail in the work that lay before him. 4th. The conflict he had with Satan, and all the powers of darkness, was another part of his travail. This was the power of men, and power of darkness, Luke xxii. 53, the time when the prince of this world came, John xvi. to try the utmost of his skill, interest, horror; rage, and power, for his destruction. Then were all infernal principalities and powers engaged in a conflict with him, Col. ii. 14, 15. Whatever, malice, poison, darkness, dread, may be infused into diabolical suggestions, or be mixed with external representations of things to the sight, or magiation, he was now contending with. And herein he laboured for that victory and success which in the issue he did obtain, Col. 1]. 13, 14; Heb. ii. 14; 1 John iti. 18. 5. His inward conflict, in the making his soul an offering for sin, in his apprehensions, and undergoing of the wrath of God due unto sin, hath been already spoken unto, so far as is necessary unto our present purpose. 6. In, and during all these things, there was in his eye continually that unspeakable glory that was set before him, of being the Repairer of the breaches of the creation, the Recoverer of mankind, the Captain of salvation unto all that obey him, the destruction of Satan, with his kingdom of sin and darkness, and in all the great Restorer of divine glory, to the eternal praise of God. Whilst all these things were in the height of their transaction, ig it any wonder if the Lord Christ laboured and travailed in soul, according to the description here given of him?

Obs. VI. The Lord Christ, in the time of his offering and suffering, considering God with whom he had to do, as the sovereign Lord of life and death, as the supreme Rector and Judge of all, casts himself before him with most fervent prayers for deliverance, from the sentence of death and the curse of the law.—This gives the true account of the deportment of our Saviour in his trial here described. There are two great mistakes about the sufferings of Christ, and the condition of his soul therein. Some place in him that security, in that sense and enjoyment of divine love, that they leave neither room nor reason for the fears, cries, and wrestlings here mentioned; indeed, so as that there should be nothing real in all this transaction, but rather that all things were done for ostentation and show. For if the Lord Christ were always in a full comprehension of divine love, and that in the light of the beatific vision, what can these conflicts and complaints signify? Others grant that he was in real distress and anguish; but they say it was merely on the account of those outward sufferings which were coming on him, which, as we observed before, is an intolerable impeachment, of his holy fortitude and constancy of mind. For the like outward things have been undergone by others, without any tokens of such consternation of spirit. Wherefore, to discern aright the true frame of the spirit of Christ, with the intention of his cries and supplications, the things before insisted on are duly to be considered. |

1. How great a matter it was, to make peace with God for sinners, to make atonement and reconciliation for sin. This is the life and spirit of our religion, the centre wherein all the lines of it do meet, Phil iii. 8—10; 1 Cor. ii. 2; Gal. vi. 14. And those by whom a due and constant consideration of it is neglected, are strangers unto the animating spirit of that religion, which they outwardly profess. And therefore Satan doth employ all his artifices to divert the minds of men from a due meditation hereon, and the exercise of faith about it. Much of the devotion of the Romanists is taken up in dumb shows, and painted representations of the sufferings of Christ. But as many of their scenical fancies are childishly ridiculous, and unworthy of men who have the least apprehension of the greatness and holiness of God, or that he is a Spirit, and will be worshiped in spirit and in truth; so they are none of them of any other use but to draw off the mind, not only from a spiritual contemplation of the excellency of the offering of Christ, and the glorious effects thereof, but also from the rational comprehension of the truth of the doctrine concerning what he did and suffered. For he that is instructed in, and by the taking, shutting up, and setting forth of a crucifix, with painted thorns, and nails, and blood, with Jews and thieves, and I know not what other company about it, is obliged to believe that he hath, if not all, yet the principal part at least of the obedience of Christ in his suffering represented unto him. And by this means, is his mind taken off from inquiring into the great transactions between God and the soul of Christ, about the finishing of sin, and the bringing in of everlasting righteousness; without which those other things which, by carnal means, they represent unto the carnal minds and imaginations of men, are of no value nor use. On the other hand, the Socinians please themselves, and deceive others, with a vain imagination, that there was no such work to be done now with God as we have declared. If we may believe them, there was no atonement to be made for sin, no expiatory sacrifice to be offered, no peace thereby to be made with God, no compensation to his justice, by answering the sentence and curse of the law due to sin. But certainly if this sort of men had not an unparalleled mixture of confidence and dexterity, they could not find out evasions unto so many express divine testimonies as lie directly opposite to their fond imagination, unto any tolerable satisfaction in their own minds, or to suppose that any men can with patience bear the account they must give of the agony, prayers, cries, tears, fears, wrestlings, and travail of the soul of Christ, on this supposition, But we may pass them over at present as express enemies of the cross of Christ; that is, of that cross whereby he made peace with God for sinners; as Eph. ii, 14—16. Others there are, who by no means approve of any diligent inquiry into these mysteries. The whole business and duty of ministers and others, is, in their mind, to be conversant in and about morality. For this fountain and spring of grace, this basis of eternal glory; this evidence and demonstration of divine wisdom, holiness, righteousness, and love;-this great discovery of the purity of the law, and vileness of sin; this first, great, principal subject of the gospel, and motive of faith and obedience; this root and cause of all peace with God, of all sincere and incorrupted love towards him, of all joy and consolation from him; they think it scarcely deserves a place in the objects of their contemplation, and are ready to guess that what men write and talk about it, is but phrases canting and fanatical. But such as are admitted into the fellowship of the sufferings of Christ, will not so easily part with their immortal interest and concern herein. Yea, I fear not to say, that he is likely to be the best, the most humble, the most holy and fruitful Christian, who is most sedulous and diligent in spiritual inquiries into this great mystery of the reconciliation of God unto sinners, by the blood of the cross, and in the exercise of the faith about it: Nor is there any such powerful means of preserving the soul in a constant abhorrence of sin, and watchfulness against it, as a due apprehension of what it cost to make atonement for it. And we may also learn hence, _ -

2. That a sight and sense of the wrath of God due unto sin, will be full of dread and terror for the souls of men, and will put them to a great conflict with wrestling for deliverance. We find how it was with the Lord Christ in that condition. And such a view of the wrath _ of God, all men.will be brought unto sooner or later. There is a view to be had of it in the curse of the law for the present; there will be a more terrible expression of it in the execution of that curse at the last day, and no way is there to obtain a deliverance from the distress and misery wherewith this prospect of wrath due to sin is attended, but by obtaining a spiritual view of it in the cross of Christ, and acquiescing by faith in that atonement.

Obs. VII. In all the pressures that were on the Lord Jesus Christ, in all the distresses he had to conflict withal in his suffering, his faith for deliverance and success was firm and unconquerable.—This was the ground he stood upon in all his prayers and supplications.

Obs. VIII. The success of our Lord Jesus Christ, in his trials, as our Head and Surety, is a pledge and assurance of success unto us in all our spiritual conficts.

Ver. 8.—The things discoursed in the foregoing verse, seem to have an inconsistency with the account given us concerning the person of Jesus Christ, at the entrance of this Epistle. For he is therein declared to be the Son of God, and that in such a glorious manner, as to be deservedly exalted above all the angels in heaven. He is so said to be the Son of God, as to be the brightness ofthe Father’s glory, and the express image of his person, even partaker of the same nature with him, God, by whom the heavens were made, and the foundations of the earth were laid, ch. 1. 8—10. Here he is represented in a low, distressed condition, humbly, as it were, begging for his life, and pleading with strong cries and tears, before him who was able to deliver him. These things might seem unto the Hebrews to have some kind of repugnancy unto one another; and indeed they are a stone of stumbling, and a rock of offence unto many at this day; they are not able to reconcile them in their carnal minds and reasonings. Wherefore, since it is by all acknowledged, that he was truly and really, in the low distressed condition here described, they will not allow that he was the Son of God, in the way declared by the apostle, but invent other reasons of their own, for which he should be so termed. Their pleas and pretences we have discussed elsewhere. The aim of the apostle in this place, is not to refel the objections of unbelievers, but to instruct the faith of them who do believe, in the truth and reason of these things. For he doth not only manifest that they were all possible, upon the account of his participation of flesh and blood, who was in himself the eternal Son of God, but also that the whole of the humiliation and distress thereon ascribed unto him, was necessary with respect unto the office which he had undertaken to discharge, and the work which was committed unto him. And this he doth in the next ensuing and following verses.

I observed before that the Syriac translation hath transposed some words in these two verses; and thus reads this latter of them, “ And although he were a Son, from the fear and sufferings which he underwent, he learned obedience.’ That concerning fear, is traduced out of the foregoing verse, where it is omitted. Some copies of the Vulgar read, et quidem cum esset Filius Dei; as do our old English translations, restoring it before its connexion, as also in other places. The Rhemists only, ‘ And truly whereas he was the Son;’ no other translation acknowledgeth the addition of God. Arias, Existens Filius, which some other translations add some epithet unto to express the emphasis, ‘a faithful Son:’ Ethiop. ‘a Son always,’ Arab.

Ver. 8.—Although he were a Son, yet learned he obedience by (or from) the things which he suffered.

Καιπερ, Quamvis, tametsi, ‘ although;’ an adversative, with a concession. An exception may be supposed unto what was before delivered; namely, if he were a Son, how came he so to pray and cry, so to stand in need of help and relief? This is here tacitly inserted: saith the apostle, Although he were so, yet these other things were necessary. And this gives us a connexion of the words unto those. foregoing. But according to the apostle’s usual way of reasoning in this Epistle, there is also a prospect in this word towards the necessity and advantage of his-being brought into the condition described; which in our translation is supplied by the addition of yet.

Yioe wv, ‘he were a Son; and yet being ἃ Son;’ that is, such a Son as we have described; or, that Son of God. It was no great nor singular thing for a son or child of God by adoption, to be chastised, to suffer, and thereby to be instructed unto obedience. He therefore speaks not of him as a Son’on any common account, or such as any mere creature can claim interest in. But he was God’s own Son, Rom. viii. 3, the only begotten of the Father, John i. 14, who was himself also in the form of God, Phil. i. 7. That he should do the thing here spoken of, is great and marvellous. ‘Therefore is it said that he did thus, ‘although he were a Son.’ Two things are included herein; namely, in the introduction of Christ in this place under that title of the Son. 1. The necessity of doing what is here ascribed unto him, with respect unto the end aimed at. And this is more fully declared in the next verse. The things that were in themselves necessary, unto the great end of the glory of God in the salvation of the elect, were not to be waved by Christ, although he were the Son. 2. His love, that he would submit to this condition for our sake. On his own account no such thing was required of him, or any way needful unto him; but for our sakes (such was his love) he would do it, ‘although he were a Son.’

Besides, whereas the apostle is comparing the Lord Christ as a high priest, with Aaron and those of his order, he intimates a double advantage which he had above them. 1. That he was a son, whereas they were servants only; as he had before expressed the same difference in comparing him with Moses, ch. iil. 4—6. 2. That he learned obedience by what he suffered; which few of them did, none of them in the same way and manner with him.

Three things we are to inquire into: 1. What is the obedience which is here intended. 2. How Christ is said to learn it. 3. By what means he did so. 3

1. Ὕπακοη;, is an obediential attendance unto the commands of another; a due consideration of, a ready compliance with authoritative commands. For the word cometh from that which signifieth to hearken or hear. Hence, ‘ to hearken or hear,’ is frequently in the Scripture used for ‘to obey;’ and ‘ to refuse to hear,’ is to be stubborn and disobedient. Because obedience respects the commands of another, which we receive, and become acquainted withal by hearing; and a readiness, with diligence therein, is the great means to bring us unto obedience; ὑπακοὴ therefore, is an obediential compliance with the commands of another, when we hear and thereby know them. This obedience in Christ was twofold.

1. General in the whole course of his holy life in this world. Everything he did, was not only materially holy, but formally obediential. He did all things, because it was the will and law of God that so he should do. And this obedience to God, was the life and beauty of the holiness of Christ himself; yea, obedience unto God in any creature, is the formal reason constituting any act or duty to be good or holy. Where that consideration is excluded, whatever the matter of any work or duty may be, it is neither holy nor accepted with God. Wherefore the whole course of the life of Christ, was a course of obedience unto God, whereon he so often professed that he kept the com- _mands, and did the will of him that sent him, thereby fulfilling all righteousness. But yet this is not the obedience here peculiarly intended, although no part of it can be absolutely excluded from the present consideration. For whereas this obedience hath respect unto suffering, he learned it from the things that he suffered: his whole life was a life of suffering. One way or other, he suffered in all that he did, at least when and whilst he did it. His state in this world, was a state of humiliation and exinanition, which things have suffering in their nature. His outward condition in the world, was mean, low, and contemptible, from which sufferings are inseparable. And He was in all things continually exposed unto temptations, and all sorts of oppositions, from Satan and the world: this also added-to his sufferings.

2. But yet moreover there was a peculiar obedience of Christ, which is intended here in an especial manner. ‘This was his obedience in dying, and in all things that tended immediately thereunto. ‘He became obedient to death, even the death of the cross;’ for this commandment had he of his Father, that he should lay down his life, and therefore he did it in a way of obedience. And this especial obedience to the command of God for suffering and dying, the apostle here respects. With regard hereunto, he said of old, ‘ Lo, I come, in the volume of thy book it is written of me; I delight to do thy will, O my God,’ Ps. xl. 7, 8, which was in the offering up of himself a sacrifice for us, as our apostle declares, Heb. x.9, 10. And concerning the things that befel him herein, he says he ‘was not rebellious, but gave his back to the smiters, and his cheeks to them that plucked off the hair,’ Isa. 1. 6.

Concerning this obedience, it is said, that, ἐμαῦε, ‘he learned it.’ MavSavw, is to learn asa disciple, with a humble willing subjection unto, and a ready reception of the instructions given. But of the Lord Christ it is said here, he learned obedience; not that he learned to obey, which will give us light into the meaning of the whole. For to’ learn obedience, may have a threefold sense. 1. ‘T’o learn it materially, by coming to know that to be eur duty, to be required of us, which before we knew not, or at least did not consider as we ought. So speaks the Psalmist, ‘ Before I was afflicted, 1 went astray; but now have I learned thy commandments.’ God by his chastisements, and under them, taught him the duties he required of him, and what diligent attendance unto them was necessary for him. But thus our Lord Jesus learned not obedience, nor could sodo. For he knew beforehand all that he was to do, or undergo, what was proposed unto him, what was to come upon him in the discharge of his office, and _performance of the work he had undertaken. And the law of the whole of it was in his heart: no command of God was new to him, nor ever forgotten by him. 2. To learn it formally; that is, to be guided, instructed, directed, helped in the acts, and acting of the obedience required of him. This is properly'to learn to obey; so is it with us, who are rude and unskilful in holy obedience, and are by supplies of light and grace gradually instructed in the knowledge and practice of it. This wisdom do we learn, partly by the word, partly by afflictions, as God is pleased to make them effectual. But thus the Lord Christ neither did nor could learn obedience. He had a fulness of grace always in him, and with him, inclining, directing, guiding, and enabling him unto all acts of obedience that were required of him. Being full of grace, truth, and wisdom, he was never at a loss for what he had to do, nor wanted any thing of a perfect readiness of will or mind for its performance. Wherefore, 3. He can be said to learn obedience only on the account of having an experience of it in its exercise. So a man knoweth the taste and savour of meat by eating it; as our Saviour is said to taste of death, or to experience what was in it, by undergoing of it. And it was one especial kind of obedience that is here intended as was declared before; namely, a submission to undergo great, hard, and terrible things, accompanied with patience and quiet endurance under them, and faith for deliverance from them. This he could have no experience of, but by suffering the things he was to undergo, and the exercise of the graces mentioned therein. Thus learned he obedience, or experienced in himself what difficulty itis attended withal,

᾿ especially in cases like his own. And this way of his learning obedience it is, that is so useful unto us and so full of consolation. For if -

_ he had only known obedience, though never so perfectly in the notion of it, what relief could have accrued unto us thereby? How could it have been a spring of pity or compassion towards us? But now whereas he himself took in his own person, a full experience of the nature of that especial obedience which is yielded to God in a suffering condition, what difficulty it is attended withal, what opposition is made unto it, how great an exercise of grace is required init, he is constantly ready to give us relief, as the matter doth require.

The way or means of his learning obedience is lastly expressed, ag’ wy exaSe, ‘from the things that he suffered.’ It is an usual saying, παΐηματα, μαϑηματα, ‘ Sufferings or corrections are instructions. And we cannot exclude from hence any thing that Christ suffered, from first

“to last, in the days ef his flesh. He suffered in his whole course, and that. in great variety, as hath been shown elsewhere. And he had experience of obedience from them allin the sense declared. But seeing the apostle treats concerning himas a high priest,and with especial respect to the offering of himself to God; the suffering of death, and those things which immediately lead thereunto, is principally intended, “he was obedient to death, the death of the cross,’ Phil. ii.7.8. Now we may be said to learn from suffering, objectively and occasionally. In their own nature and formally, they are not instructive. All things that outwardly come on us, are εκ των μέσων, and may be abused, or may be improved to a good end. But in them that believe, they give a necessity and especial occasion to the exercise of those graces, wherein our obedience in that season doth consist. So from them, or by them, did the Lord Christ himself learn obedience; for by reason of them he had occasion to exercise those graces of humility, self-denial, nature, but were not capable of the peculiar exercise intended, but by reason of his sufferings. But moreover there was still somewhat peculiar, in that obedience which the Son of God is said to learn from his own sufferings, namely, what it is for a sinless person to suffer for sinners, the just for the unjust. The obedience herein was peculiar to him, nor do we know, nor can we have an experience of the ways and paths of it.

The Lord Christ undertaking the work of our redemption, was not on the account of the dignity of his person, to be spared in any thing that was necessary thereunto, He was enabled by it to undertake and perform his work, but he was not for it spared any part of it. It is all one for that: although he were a Son, he must now learn obedience. And this we have sufficiently cleared on the former verses. And we may hence observe, that

Obs. I. Infinite love prevailed with the Son of God, to lay aside the privilege of his infinite dignity, that he might suffer for us and our redemption.—* Although he was a Son, yet he learned,’ &c. 1. The name of ‘Son,’ carrieth with it infinite dignity, as our apostle proves at large, ch. 1. 3. 4, Χο. The Son, that ts, ‘the Son of the living God,’ Matt. xvi. 16. ‘The only begotten of the Father, John i. 14. He who ‘in the beginning was with God and was God.’ Johni. 1,2. For as ‘he was God’s own Son,’ Rom. viii. 3, he‘ was in the form of God,’ equal to him, Phil. ii. 5, 6; one with him, John xiv. So that infinite glory and dignity were inseparable from him. And so long as he would make use of this privilege, it was impossible he should be exposed to the least suffering, nor could the whole creation divest him of the least appurtenance of it. But, 2. He voluntarily laid aside the consideration, advantage, and exercise of it, that he might suffer. for us. This our apostle fully expresseth, Phil. 1.5—8. ‘ Let this mind be in you, which was also in Christ Jesus; who being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation,and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, the death of the cross.’ Concerning which we must observe, 1. That the Son of God could not absolutely and really part with his eternal glory. Whatever he did, he was the Son of God, and God still. Neither by any thing he did, nor any thing he suffered, nor any condition he underwent, did he really forego, nor was it possible he should so do, any thing of his divine glory. He was no less God when he died, than when he was declared to be the Son of God with power, by the resurrection from the dead. But he is said to empty himself of his divine glory; First. With respect to the infinite condescension of his person. Secondly. With respect to the manifestations of it in this world.

First. Of his condescension, when he forewent the privilege of his eternal glory, the apostle observes sundry degrees. 1. Inhis taking of our nature on him. ‘ Hetook on him the form of a servant,’ and therein made himself of no reputation; that is, comparatively to the glory which he had in the form of God, wherein he was equal with God, that is, the Father. Hence the ‘ Word was made flesh,’ John i. 14, or ‘ God was manifest in the flesh,’ 1 Tim. ili. 16. This was an infinite, unspeakable, unconceivable condescension of the Son of God; namely, to take our nature into union with himself, whereby he who was God, like to the Father in all things, the brightness of his glory and the express image of his person, became a man like to us in all things, sin only excepted. 2. In his so becoming a man, as to take upon him the form of a servant. He did not immediately take the nature he had assumed into glory, but he first became a servant in it; a servant to God, to do his will, and that in the most difficult service that ever God had to do in this world. 3. In that in this service he made himself of no reputation. The work indeed he undertook, was great and honourable, as we have before declared. But the way and manner whereby he did accomplish it was such, as exposed him to scorn, reproach, and contempt in the world, Isa. liii. 1. 2; Ps. xxii. 6,7. 4. In that in this work he became obedient to death. Had he staid at the former degrees, his condescension had been for ever to be admired and adored; this only remains to be added, that he should die, and that penally and painfully And this also he submitted to. The prince, the author, the God of life became obedient to death. Which also,5. Hath an aggravation added to it, it ‘was the death of the cross,’ a shameful ignominious cursed death. In all these things did he lay aside the privilege of his infinite dignity; all this he did ‘although he were a Son.’ x

Secondly. As to manifestation, he did, as it were, hide and eclipse to the world, all the glory of his divine person, under the veil of flesh which he had taken on him. Hence at the close of this dispensation, when he was finishing the work committed to him, he prays, John xvil. 5, ‘ Glorify me with that glory which I had with thee before the world was. Let that glory which was necessarily hid and eclipsed in my debasement, wherein I have been made low for the suffering of death, now shine forth again conspicuously. Now the reason why the Son of God did thus forego the privilege and dignity of his glory, was his infinite love. Because the children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. ii. 14. The reason why he condescended to this condition, was, that he might redeem ~and save the children which God gave to him. And this out of his unspeakable love towards them, Gal. ii. 20; Rev.i. 5; Phil. ii. 5. This was that which engaged him into, and carried him through his great undertakings.

And here we may, as it were, 1. Lose ourselves in holy admiration, of this infinite love of Christ. Our apostle prays for the Ephesians, that they ‘might be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,’ Eph. iii. 18, 19. This, it seems, is the work, the design, the endeavour of all saints, namely, to come to an acquaintance with, or to live in the contemplation of the love of, Christ. The dimensions here assigned to it, are only to let us know, that which way Soever we exercise our thoughts about it, there is still a suitable object for them. It wants nothing that may be a proper object for that prospect which a soul may take of it in a way of believing. And he so prays for the knowledge of it, as that he lets us know that absolutely it is incomprehensible, it passeth knowledge. Then do we in our measure know the love of Christ, when we know that it passeth knowledge; when we comprehend so much of it, as to find we cannot comprehend it; and thereby we have the benefit and consolation of what we do not conceive, as well as of what we do. For as contemplation is an act of faith with respect to our measure of comprehension, so is admiration with respect to what exceeds it. And what way soever faith acts itself in Christ, it will bring in advantage and refreshment to the soul. And we are never nearer Christ, than when we find ourselves lost in a holy amazement at his unspeakable love. And indeed his love herein, that ‘ although he was a Son,’ the eternal Son of God, yet he would condescend to the condition before described, for our deliverance and salvation, is that which fills the souls of believers with admiration, not only in this world, but to eternity. And 2. Here we may, as it were, find ourselves. The due consideration of this love of Christ, is that alone which will satisfy our souls and consciences, with the grounds of the acceptance of such poor unworthy sinners as we are, in the presence of the holy God. For what will not this love, and the effects of it prevail for? What can stand in the way of it? or what can hinder it from accomplishing whatever it is designed ‘to?

Obs. II. In his sufferings, and notwithstanding them all, the Lord Christ was the Son still, the Son of God.—He was so both as to real relation, and as to suitable affection. He had in them all the state of a Son, and the love of a Son. It is true, during the time of his suffering, a common eye, an eye of sense and reason, could see no appearance of this Sonship of Christ. His outward circumstances were all of them such as rather eclipsed, than manifested, his glory, Isa. iii. 2,3. This was that which the world being offended at, stumbled and fell, for he was to them a “ stone of stumbling and rock of offence,’ Rom. ix. 33. The meanness of his condition, the poverty of his life, and shame of his death, proved an offence both to Jews and Gentiles. How could such a one be thought to be the Son of God? Besides God himself so dealt with him, as flesh and blood would not conceive him to deal with his only Son. For he laid his curse on him, as it is written, ‘ Cursed is he that is hanged on a tree.’ And in all this state of things, he speaks of himself as one made so much beneath the condition of glory which was due to the Son of God, as that he was lower than any sort of men; whence he complains, ‘ I am a worm and no man, a reproach of men, and despised of the people,’ Ps. xxii. 6. Yet during all this he was still the Son of God, and suffered as the Son of God. Hence it is said, that ‘ God spared not his own Son,’ but delivered him up for us all, that is, to suffering and death, Rom. vil. 32, He sent his ‘ own Son in the likeness of sinful flesh, and condemned sin in the flesh,’ ver. 3. It is true, he suffered only in his human nature, which alone was capable thereof. But he suffered who was the Son of God, and as he was the Son of God; or God could not have ‘ redeemed the church with his own blood,’ Acts xx. 28. In all that he underwent, neither was the union of his natures dissolved, nor the love of the Father to him as his own Son in the least impeached.

will cost us dear;—we cannot learn it but through the suffering of those things which will assuredly befal us on the account thereof. So was it with the Lord Christ. I intend not here the difficulties we meet withal in mortifying the internal lusts and corruptions of nature, for these had no place in the example here proposed to us. Those only are respected which do, or will, or may, come on us from without. And it is an especial kind of obedience also, namely, that which holds some conformity to the obedience of Christ, that is intended. Wherefore, 1. It must be singular; it must have somewhat in it, that may, in an especial manner, turn the eyes of others towards it. A common course of obedience, clothed with a common passing profession, may escape at an easy rate in the world. There seems to be somewhat singular denoted in that expression, ‘ He that will live godly in Christ Jesus,’ 2 Tim. ili. 12, ‘To live in Christ Jesus, is to live and walk in the profession of the gospel, to be a professing branch in Christ, John xv. 2. But of these there are two sorts, some that live godly in him, some branches that bring forth fruit, that is, im an eminent and singular manner. Every branch in the true vine, hath that whereby he is distinguished from brambles and thorns. And every one that lives in the profession of the gospel, hath somewhat that differenceth him from the world and the ways of it. But there is a peculiar, a singular fruit-bearing in Christ; an especial living godly in him, which will turn an observation on itself. So our apostle says, that they were made ‘a spectacle to the world, to angels and men, by the especial ministry which was committed to them,’ | Cor. iv. 9. 2. It is required that this obedience be universal. If there be an allowance in any one instance, where there is a compliance with the world, or other enemies of our obedience, the trouble of it will be much abated. For men, by indulging any crooked steps to themselves, do compound for outward peace, and ofttimes thus obtain | their aims, though greatly to their spiritual disadvantage. But the gospel obedience which we inquire into, is such as universally agrees in conformity with Christ in all things. And this will cost us dear. Sufferings will attend it. They that live godly in Christ Jesus, shall suffer persecution. For this kind of obedience will be observed in the world. It cannot escape observation, because it is singular; and it provokes the world, because it is universal, and will admit of no compliance with it. And where the world is first awakened, and then enraged, trouble and suffering of one kind or another will ensue. If it do not bite and tear, it will bark and rage. And Satan will see enough to make such his especial mark, as to all the opposition and actings of enmity, which he puts forth against any in this world. Yea, and God himself ofttimes delighteth to give a trial to eminent graces, where he endows any with them. For he gives them not for the peculiar advantage of them on whom they are bestowed only, but that he himself may have a revenue of glory from their exercise.

Obs. IV. Sufferings undergone according to the will of God, are highly instructive.—Even Christ himself learned by the things which he suffered, and much more may we do so, who have so much more to learn. God designs our sufferings to this end, and to this end he blesseth them. And this hath frequently been the issue of God’s dealing with men; those who have suffered most, have been most afflicted, most chastised, have been the most humble, most holy, fruitful, and wise among them; and he that learneth such things, profiteth well under his instruction.

Obs. V. In all these things, both as to suffering, and learning, or profiting thereby, we have a great example in our Lord Jesus Christ. —As such is he proposed unto us in all his course of obedience, especially in his sufferings, 1 Pet. 11. 21. For he would leave nothing undone, which was any way needful, that his great work of sanctifying and saving his church to the utmost might be perfect.

Obs. VI. The love of God towards any, the relation of any unto God, hinders not but that they may undergo great sufferings and trials.—The Lord Christ did so, ‘ although he were a Son.’ And this instance irrefragably confirms our position. For the love of God to’ Jesus Christ was singular and supereminent. He doth not love any with a love so much as of the same kind. The relation also of Christ unto God was singular; none ever standing in the same relation unto him, he being his only begotten Son. And yet his sufferings and trials were singular also. No sorrows, no pains, no distresses of soul and body, no sufferings like his. And in the whole course of the Scripture we may observe, that the nearer any have been unto God, the greater have been their trials. For, 1. There is not in such trials and exercises, any thing that is absolutely evil; but they are all such as may be rendered good, useful, yea, honourable and glorious to the sufferers, from Geod’s conduct in them, and from the end of them. 2. The love of God, and the gracious emanations of it, can, and do abundantly compensate the temporary evils which any do undergo unto, and which shall infallibly ensue upon all the sufferings of the people of God, and that so much the greater as any of them, on any account, are nearer than others unto him, is such a good unto them which suffer, as that their sufferings neither are, nor are esteemed by them to be evil.

Ver. 9.—Tue words and design of this verse, have so great a coincidence with those of ch. 11. 10, that we shall the less need to insist upon them. Something only must be spoken to clear the context. The apostle having declared the sufferings of Christ as our high priest, in his offering of himself, with the necessity thereof, proceeded to declare both what was effected thereby, and what was the especial design of God therein. And this in general was, that the Lord Christ, considering our lost condition, might be every way fitted to be a perfect cause of eternal salvation unto all that do obey him. There are, therefore, two things im the words, both which God aimed at and accomplished in the sufferings of Christ. 1. On his own part, that he might be made perfect; not absolutely, but with respect unto the administration of his office, in the behalf of sinners. 2. With respect. unto believers, that he might be unto them an author of eternal salva- tion; unto both these ends, the sufferings of Christ were necessary, and designed of God.

Τελειωθεις, being ‘ perfected, consummated, fully consecrated;’ for the word is sacred, and expresseth sacred consecrations. As to the. sense of it in this place, with respect unto the verses foregoing, it answers directly unto its use, ch. 11. 10, δια παϑηματων τελειωσαῖι; ‘ to perfect by sufferings.’ Only there it is used actively, with respect unto God the Father; it became him to make perfect the Captain of our salvation; here it is used passively, with respect unto the effect of that act of God on the person of Christ, who by his suffering was perfected. The signification of this word, and the constant use of it in this Epistle, the reader may find at large, in our Exposition on ch. ii. 10, The sum is, that it signifies to dedicate, to consecrate, to sanctify and set apart, and that by some kind of suffering or other. So the legal high priests were consecrated by the death and suffering of the beasts, that were offered: in sacrifice at their consecration, Exod. xxix. But it belonged unto the perfection of the priesthood of Christ, to be consecrated in and by his own sufferings. I shall, therefore, only remove out of the way, the corrupt exposition given us of this word by Slichtingius.

Τελειωσις, ‘Ista, seu consummatio Christi, opponitur diebus carnis ejus; tum enim cum Christus infirmus esset, et ipse alieno auxilio indigeret, non potuerat aliis perfectum in omnibus auxilium ferre. Sed postquam consummatus est, id est, postquam immortalitatem, seu naturam incorruptibilem, supremamque in ccelo et terra protestatem est adeptus, sicut nihil illi desit amplius; seu postquam est adeo penitus consecratus, et plenc in Sarcerdotem inauguratus, (quemadmodum aliqui hanc vocem explicandam putant) factus est causa salutis zterne. Nempe causa perfectissima. Nam et in diebus carnis suz erat causa salutis aterne; sed consummatus, factus est causa _perfectissima. Tunc causa erat nostree salutis tanquam Dei maximus legatus et apostolus; nunc tanquam summus pontifex et Rex noster Ceelestis a Deo constitutus.’—There is also another expositor, who, although he or sacrifices at the consecration of priests, which was antecedent unto their right of offering anything in their own persons, yet so far complies with this interpretation, as to understand, I know not what, inauguration into a Melchisedecian priesthood, which consisted in a power of blessing after his resurrection; and so in the application of the word unto Christ, falls into a contradiction unto his own exposition of it, making it consist in his exaltation and endowment with power. But there is nothing sound in these discourses. For, 1. There is no opposition between this consecration of Christ, and the days of his flesh; for it was erected in and by his sufferings, which were only in the days of his flesh. And we have given the reason before, and that taken from the perfection of his person and his office, why he was himself consecrated for ever, in and by that sacrifice which he offered for us; for neither could he often offer himself, and it was destructive of his whole office, to have been consecrated by the offering of any other. 2. There is too much boldness in that expression, that Christ could not perfectly help others in the days of his flesh. For, set aside the consideration of his divine nature, wherein he wrought whatever the Father wrought, which this sort of men will not admit; he had declared openly, that ‘all power, all things were given into his hand,’ Matt. xi. ‘ Power over all flesh,’ John xvii. Which surely extended unto an ability of relieving all them that were committed to him of God. It is true, he had not as yet absolutely _perfected all the means of our salvation; but he was furnished with a fulness of power in their accomplishment, according to the method and order appointed of God unto them. 3. It is not said, that after he was consecrated or perfected, or made immortal, as though these things were of the same import. For he was consecrated in and by his sufferings, as is expressly affirmed, ch. il. 10, which were antecedent unto, and issued in his death. 4. That the Lord Christ was not constituted and consecrated a high priest before his entrance into heaven, is adirect contradiction unto the whole design of the apostle in this place. His purpose is, as hath been evidenced, and is acknowledged by all, to compare the Lord Christ as a high priest, with the priests according to the law, and therein, he shows his preeminence above them. Among the things which to this purpose he makes mention of, are his sufferings, ver. 7, 8. Now, if he suffered not, when he was a priest, and as he was so, nothing could be less to-his purpose. But, whereas he principally designed to magnify the priestly office of Christ or his person in the exercise of it, on the account of mercy and compassion, ver. 2; he proves his excellency unto that end, from his sufferings as he was a priest, whence, in the future discharge of his office, he is inclined to give out merciful assistance unto them that suffer. 5. The pretended distinction, that Christ in the days of his flesh was indeed the cause of salvation, but afterwards, a most perfect cause of salvation, is unscriptural. The Lord Christ, in every condition, was the most perfect cause of salvation, although he performed some acts and works belonging thereunto in one estate, and some in another, according as the nature of the works themselves, to be performed unto that end, did require. For, some things hoa were

δά AN EXPOSITION OF THE [cu. v necessary unto our perfect salvation, could not be accomplished, but in a state of humiliation, and some, on the other hand, depended on his exaltation. 6. What is affirmed concerning Christ’s being the prophet of the church and the apostle of God, in the days of his flesh, but of his being a king and priest afterwards, is another invention of this sort of men. He was afterwards equally the king, priest, and prophet of the church, though he exercises these offices and the several acts or dutics of them variously, according as the nature of them doth require.

Τελειωθεις, then, is, ‘ consecrated, dedicated, consummated sacredly.’ And it was necessary that Christ should be so, both from the nature of his office and work, which he was sacredly and solemnly to be set apart unto, and to answer the types of the Aaronical priesthood, which were so consecrated and set apart. And in this consecration of the Lord Christ unto his office of the priesthood, and his offering of saerifice by virtue thereof, we may consider, 1. The sovereign disposing cause. 2 The formal cause, constitutive of it. 3. The externa! means. For the First. It was God, even the Father, who by his sovereign authority disposed, designed, called, and separated the Lord Christ unto his office, which we have spoken unto once, and must again consider it on the verse following. Secondly. The formal cause of it, was his own will, obedientially giving up himself unto the authority and will of his Father, and that out of love unto, and delight in the work itself, Ps. xl. 6—8. And in especial did he thereby dedicate, separate, and consecrate himself unto the principal work and duty of his office, or the offering of a sacrifice, John xvii. 19. Thirdly. The external means were his own sufferings, especially in the offering of himself. This alone hath any difficulty attending it; how the Lord Christ can be said to be consecrated by his own sufferings in his offering, when his offering was an act of that office which he was consecrated unto. But I answer, that seeing an external means of the consecration of Christ was necessary, it could be no other but only his own sufferings in the offering of himself. For, 1. It was impossible for him, unworthy of him, and beneath both the dignity of his person and excellency of his office, and inconsistent with the very nature of it, that he should be consecrated by any other sacrifice, as of beasts and the like, as were the priests of old. To suppose the suffering and and offering of beasts to be useful to this purpose, is repugnant to the whole design of God, and destructive of the office of Christ itself, as is manifest. 2. He could not consecrate himself by an antecedent offering of himself. For he could not die often, nor suffer often, nor indeed had any need, or could righteously on the part of God, have so done. It was, therefore, indispensably necessary, that he should be consecrated, dedicated and perfected himself, in and by the sacrifice that he offered for us, and the suffering wherewith it was accompanied. But withal, this was only the external means of his consecration. Concerning which, we may observe two things. 1. That as to the main or substance of his office, he was consecrated by his sufferings, only ἴῃ “ἃ way of evidence and manifestation. Really he was so, by the acts of God his Father and himself, before mentioned; only hereby, he was openly declared to be the high priest of the church. 2. There were some acts and duties of his sarcerdotal office, yet remaining to be performed, which he could not orderly engage into, until he had suffered, because they supposed and depended on the efficacy of his suffering. These he was now made meet and fit for, and consequently, unto the complet

Being thus consecrated, eyevero, ‘he was made, he became, or he was; nothing was now wanting unto the great end aimed at in all these things, which is expressed in the next place.

And here, also, it will be necessary, for the farther clearing of the import of this word, to examine the endeavour of the forementioned Expositor, to corrupt the sense of it. |

Est vero, saith he, perfectissima salutis causa, quia perfectissima ratione salutem affert; nihil illi deest, nec ad vires, ac facultatem, nec ad studium et voluntatem salutis nostre perficiende. Nam et poenas peccatorum omnes a nobis potentia sua arcet, et vitam zternam largitur; spiritus nostros in manus suas suscipit; succurrit nobis in afllictionibus et opem prompte fert ne in fide succumbamus, inque peenas peccatis debitas ea ratione incidamus.

This, indeed, is the voice of Jacob, but the hands of this doctrine are the hands of Esau. For whilst by these words, for the most part true, we have a description given us, how and on what account the Lord Jesus Christ, as our high priest, is the author and cause of our salvation, that which is indeed the principal reason hereof, and without which the other consideration would not be effectual, is omitted and excluded. For in the room of his satisfaction and expiation of sin, by the propitiatory sacrifice of himself, we are supplied with a keeping off or driving from us, the punishment due to our sins. But this kind of deliverance from the punishment of sin, by Christ, is unscriptural, both name andthing. The true way was that whereby he delivereth us from the curse and penalty of the law, so saving us from the wrath to come. And this was, by his bearing our sins in his own body on the tree; by being made sin for us, that we might become the righteousness of God inhim, see 2 Cor. v. 21; Rom. viii. 3; Gal. 11. 13; Eph. i. 7; Isa. 1π|. 6—8. The other things mentioned by this author, Christ doth indeed, in carrying on the work of our salvation, and many other things of:the like nature, which he mentioneth not, all which are here included; but all with respect unto that foundation which was laid in his satisfactory oblation, which is by him here excluded.

We may, therefore, consider the Lord Christ as the author of eternal salvation, either with respect unto his own acts and works, whereby he wrought it or procured it; or with respect unto the effects of them, whereby it is actually communicated unto us: or, we may consider him, as the meritorious, procuring, purchasing cause, or, as the_ efficient cause of our salvation. And in both respects, the Lord Christ is said to be the author of our salvation, as the word doth signify him who is the cause of anything in either kind. And where he 15 said to be the author of our salvation, nothing is to be excluded whereby he is so. First. As the meritorious cause of our salvation, he is the author of it two ways. 1. By hisoblation. 2. By his intercession. Both these belong unto the means whereby he procures cur salvation. And these, in the first place, are respected, because the apostle treats immediately of our salvation, as arising from the priestly office of Christ. And in his oblation, which was the offering of himself as an expiatory sacrifice for our sins, accompanied with the highest acts of obedience, and the supplications mentioned, ver. 7. Two things may be considered unto this end. 1. The satisfaction he made therein for sins, with the expiation of our guilt, which is the foundation of our salvation, without which, it was impossible we should be partakers of it. 2. The merit of his obedience therein, by which, according to the tenor of the covenant between God and him, he purchased and procured this salvation for us. Heb. ix. 14. On these two accounts, was he in his oblation, the author or cause of our salvation. 2dly. He is so also, on the account of his intercession; for this is the name of that way, whereby, with respect unto God, he makes effectual unto us, what in his oblation, he had purchased and procured, Heb. vii. 25—27. And this he doth, as the meritorious cause hereof. Secondly. He is also the efficient cause of our salvation,@nuasmuch as he doth by his Spirit, his grace, and his glorious power, actually communicate it unto us, and collate it upon us. And this he doth in sundry instances, the principal whereof may be named. 1. He teacheth us the way of salvation, and leads us into it; which Socinus fondly imagined to be the only reason why he is called our Saviour. 2. He makes us meet for it, and saves us from the power of sin, quickening, enlightening, and sanctifymg us, through the administration of his Spirit and grace.

3. He preserves and secures it unto us, in the assistance, deliverance, and victory he gives us against all oppositions, temptations, dangers, and troubles. 4. He both gives an entrance into it, and assurance of it, in our justification and peace with God. 5. He will actually, by his glorious power, bestow upon us, immortal life and glory, or give us the full possession of this salvation. In all these respects, with those many other streams of grace which flow from them, is the Lord Christ said to be the author of our salvation.

This salvation is said to be eternal, αἰωνίου; whereof see our Exposition onch. i. 2. So the redemption purchased by this offering of Christ is said to be eternal, ch. ix. 12, And it:s called so absolutely, comparatively, and emphatically. 1. Absolutely; it is eternal, endless, unchangeable, and permanent. We are made for an eternal duration. By sin we had made ourselves obnoxious to eternal damnation. Ifthe salvation procured for us were not eternal, it would not be perfect, nor suited unto our condition. It is also said to be eternal in comparison with, and opposition unto that or those temporal deliverances or salvations, which the people under the law were made partakers of, by the interposition of their legal priests and their sacrifices. For there were temporary punishments, excisions by death threatened unto divers transgressions of the law, as it was the administration of a temporal covenant unto that people. From these they might be freed by the ministry of their priests and carnal atonements. But those who were delivered from these penalties, and saved from the sentence of the law, were not thereby absolutely secured of deliverance from the curse annexed unto the moral law, as a covenant of works. Their salvation therefore was not eternal. 2. And perhaps also respect may be had unto the deliverance of the people of old out of bondage, with their introduction into the land of Canaan, which was a temporary salvation only. But this is so absolutely. And 3. Emphatically. It takes off indeed all temporal punishments as effects of the curse of the law. It gives temporal deliverance from fear and bondage by reason thereof. It supplies us with mercy, grace, and peace with God in this world. But all these things issuing in eternal blessedness, that being the end of them, being all bestowed on us in a tendency thereunto, the whole is emphatically called eternal. δ

Lastly. There is a limitation of the subject of this salvation, unto whom the Lord Christ is the cause and author of it; it is ‘ to all them that obey him.’ Tove ὑπακουουσιν αὐτῳ πασιν. The expression is emphatical. ‘To all and every one of them that obey him; not any one of them shall be excepted from a share and interest in this salvation; nor shall any one of any other sort be admitted thereunto. He is the author of eternal salvation only unto them that obey him; whether there be any other author of salvation to those who neither know him nor obey him, they may do well to inquire, who suppose that such may be saved. A certain number then they are, and not all men universally, unto whom he is the author of salvation. And as these are described elsewhere by the antecedent cause hereof, namely, their election, and being given unto Christ by the Father, so here they are so by the effects of it in themselves, they are such as obey him: ὑπάκουω, is to ‘obey upon hearing.’ Dicto obedire; originally it signifies only to hearken or hear, but with a readiness or subjection of mind unto what is heard to do accordingly. Hence, it is faith in the first place that is intended in this obedience. For it 1s that which in order unto our participation of Christ, first cometh by hearing, Rom. x. 17, and that partly, because the object of it, which is the promise, is proposed outwardly unto it in the word, where we hear of it, and hear it, and partly because the preaching of the word, which we receive by hearing, is the only ordinary means of engenerating faith in our souls. Hence, to believe is expressed by ὑπακούειν, ‘ to hear,’ so as to answer the ends of what is proposed unto us. The ensuing subjecting our souls unto Christ in the keeping of his commands, is the obedience of faith. We may now draw some observations from the words for our farther instruction; as,

Obs. I. All that befel the Lord Christ, all that he did or suffered, was necessary to this end, that he might be the cause of eternal salvation to believers. Being consecrated or perfected, he became so. And what belonged unto that consecration we have declared. This was that which he was of God designed unto. And the disposal of all things concerning him to this end, was the fruit of infinite wisdom, goodness, and righteousness. No more was required of him that he might be the author of eternal salvation unto believers, but what was absolutely necessary thereunto; nor was there an abatement made of any thing that was so necessary. Some have said that one drop of the blood of Christ was sufficient for the salvation of the whole world. And some have made use of that saying, pretending that the overplus of his satisfaction and merit is committed to their disposal, which they manage to their advantage. But the truth is, every drop of his blood, that is, all he did, and all he suffered, in matter and manner, in substance and circumstance, was indispensably necessary unto this end. For God did not afflict his only Son willingly, or without cause, in any thing, and his whole obedience was afilictive. He did not die nor suffer dopeav, Gal. ii. 21, without an antecedent cause and reason. And nothing was wanting that was requisite hereunto. Some suppose that Christ was and is the author of salvation unto us, only by showing, teaching, declaring the will of God, and the way of faith, and obedience whereby we may be saved. But why then was he consecrated in the way before described? Why did it become God to make him perfect through sufferings? Why was he bruised and put to grief? For what cause was he reduced unto the state and condition described in the verse foregoing? Certainly such men have low thoughts of sin and its guilt, of the law and its curse, of the holiness and righteousness of God, of his love to Jesus Christ, yea, and of his wisdom, who suppose that the salvation of sinners could be obtained without the price and merit of all that he did and suffered; or that God would have so dealt with his only Son, might it any other ways have been attamed. I might show in particular from the Scripture how every thing that Christ did and suffered was not only useful, but necessary also to this purpose, allowing the wisdom and- righteousness of God, to give the standard and measure of what isso. But I must not too far digress. And hence it is evident, 1. How great a matter it is to have sinners made partakers of eternal redemption. 2. How great, how infinite, was that wisdom, that love and grace, which contrived it, and brought it about. 3. How great and terrible will be the ruin of them by whom this salvation is despised, when tendered according to the gospel, &c.

Obs. II. The Lord Christ was consecrated himself, in and by the sacrifice that he offered for us, and by what he suffered in so doing, ‘This belonged to the perfection both of his office and his offering, He had none to offer for him but himself, and he had nothing to offer but himself.

Obs. Lif. The Lord Christ alone is the only principal cause of our eternal salvation, and that in every kind.—There are many instrumental causes of it in sundry kinds. So is faith, so is the word, and all the ordinances of the gospel; they are instrumental, helping, furthering causes of salvaticn, but all in subordination to Christ, who is the principal, and who alone gives use and efficacy to all others. How he is so by his oblation, and intercession, by his Spirit and grace, in his ruling and teaching, offices and power, it is the chief work of the ministry to declare. God hath appointed that in all things he should have the preeminence. There are both internal and external means of salvation that he hath appointed, whereby he communicates to us the virtue and benefit of his mediation. These it is our duty to make use of according to his appointment, so that we expect no relief or help from them, but only by them. So much as they have of Christ in them, so much as they convey of Christ to us, of so much use they are and nomore. Not only therefore to set up any thing in competition against him, as the works of the law, or in conjunction with him, as the Papists do their penances, and pilgrimages, and parcons, and purgatory, is pernicious and ruinous to the souls of men, but also to expect any assistance by, or acceptance in such acts of religion or worship as he hath not appointed, and therefore doth not fill up with his grace, nor communicate from his own fulness by, is the highest felly imaginable. This therefore is the great wisdom of faith, to esteem of Christ, and to rest on him as that which he is indeed, namely, the only Author of salvation to them that believe. For,

Obs. IV. Salvation is confined to believers, and those who look for salvation by Christ must secure it to themselves by faith and obedience.—It 1s Christ alone who is the cause of our salvation, but he will save none but those that obey him. He came to save sinners, but not such as choose to continue in their sins; though the gospel be full of love, of grace, of mercy and pardon, yet herein the sentence of it is peremptory and decretory. ‘ He that believeth not shall be damned.’

Ver. 10.—In the tenth verse the apostle returns to the improvement of the testimony given of the priesthood of Christ, taken from Ps. cx. And hereby he makes way to another necessary digression, without which he could not profitably pursue the instruction which he intended the Hebrews from that testimony, as we shall see in the fol- lowing verses. He had drawn forth nothing out of that testimony of the Psalmist, but only that the Lord Christ was a Priest; and when he had done this in general, which it was necessary for him to do, he declares his sacerdotal actings, which he was enabled to by virtue of that office. For a priest he must be who so offered to God as he did. But he had yet a farther and peculiar intention in the production of that testimony. And this was not only to prove him to be a Priest in general, and so to have right to perform all sacerdotal offices and duties in behalf of the people, which he did accordingly, ver.7—9; but — withal to declare the especial nature and preeminence of his priesthood, as typified, or shadowed out by the priesthood of Melchisedec. The demonstration and declaration whereof is that which he now designs. But so soon as he hath laid down his general assertion in this verse, considering the greatness of the, matter he had in hand, as also the difficulty of understanding it aright which he should find among the Hebrews, he diverts to a preparatory digression, wherein he continues the remainder of this, and the whole ensuing chapter, resuming his purpose here proposed in the beginning of the seventh chapter.

Προσαγορευϑεις, “ called,’ he refers to the testimony produced, ver. 6. And it is here manifest who it was that is intended in those words, ‘as he saith in another place, Thou art a Priest; that 1s, God said so; for he was προσαγορευθεις ὑπο του Θεου: dictus, cognominatus, ΝΡ, ‘called, pronounced.’ Salutatus, as salutare aliquem regem, is to pronounce him so; and we may inquire into the reason of this peculiar expression. He had before declared that the Lord Christ, the Son of God, was a Priest after the order of Melchisedec. Now there may be more supposed herein than is indeed intended. When we say that Phineas, or Eli, or Zadok, were high priests of the order of Aaron, we intend that they had the very same priesthood that Aaron had. But that is not the meaning of the expression in this place and matter. The priesthood of Christ and Melchisedec were not the same. For that of Christ is such as no mere man could possibly sustain or exercise; only these two priesthoods, as expressed in’ the Scripture, had an especial agreement in sundry things, the particulars whereof the apostle enumerates and explains, chap. vil. For on the account of sundry things that were singular in the person of Melchisedec, (either absolutely, or as his story is related in the Scripture, which is the rule of our comprehension of sacred things) and suited to prefigure or shadow out the Lord Christ in his priesthood, above what was in Aaron or his office, he is said to be made a Priest after the order of Melchisedec, or according to the things spoken of Melchisedec. He is not said to be a Priest of the order, but sman ὃν, kara ταξιν ‘according to the things spoken of Melchisedec,’ as he was a priest, after the manner of what is related concerning him. And this in my judgment is the reason of the use of this word προσ- ayopevsee, in this place, for it doth not signify a call to office, that is kAntoe constantly; but it is the denomination of him who is go called, for some certain reason. Because, saith the apostle, of the especial resemblance that was between what Melchisedec was, and what Christ was to be, God called his priesthood Melchisedecian; whereon I must necessarily declare wherein that resemblance did consist, which he doth afterwards. So was his priesthood surnamed ᾿ from his type, and not Aaronical.

Called of God, Apyuepeve, ver. 6. He renders the Hebrew 1πῷ by ἱερευς, only ‘apriest. And it signifiesno more. For where the high priest in a note of distinction is intended, they call him, 517 ym, the ‘great,’ or ‘high priest.’ Sacerdos magnus, summus. Pontifex, pontifex summus. But the whole nature, right, and privilege of the office belonged to any one as a,priest. Every high priest was a priest absolutely, but every priest was not a high priest also. Aaron and his sons were together separated to the same office of the priesthood, Exod. xxviii. 1. But some duties in the execution of this office, were peculiarly reserved to him who was chief and singular. But because he who was singular, had thus sundry preeminences above other priests, and also that the discharge of some duties, and offering of some sacrifices, as that of the great atonement, were committed to ‘him alone, which were peculiarly typical of the sacerdotal actions of Christ, as he is called izpeve, a “ priest absolutely,’ as being invested in the real office of the priesthood; so is he termed apytepeve, by our apostle, the ‘ chief’ or ‘ high priest,’ not because there were any other in or of the same order with himself, but because all the preeminences of the priesthood were in him alone, and he really answered.what was typified by the singular actings of the Aaronical high priest.

He was thus called an high priest cata την ταξιν Μελχισεδὲκ, “ according to the order of Melchisedec.’ This is not a limitation of his priesthood to a certain order, but a reference to that priesthood whereby his was most eminently prefigured. And there are two things intended herein by the apostle. First. A concession that he was not a high priest according to the constitution, law, and order of the Aaronical priesthood. And this he doth not only grant here, but elsewhere positively asserts, ch. viii. 4, yea, and proves at large, that it was impossible he should be so; and that if he had been so, his priesthood would not have been of advantage to the church, ch. vil. 11— 14, &c. He was neither called as they were, nor came to his office as they did, nor was confirmed in it by the same means, nor had right unto it by the law, nor was his work the same with theirs. Secondly. That there was a priesthood antecedent unto, and diverse from that of Aaron, appointed of God to represent the way and manner how he would call the Lord Christ unto his office; as also the nature of his person in the discharge thereof, in what is affirmed, and what is concealed concerning him, who singly and alone was vested with that office, that is Melchisedec. Look in what manner, and by what means he became a priest; by the same with other peculiar excellencies and preeminences added thereunto, was Christ also called, so as that he may be said, and is termed of God, a Priest after his order or manner of appointment. For as he, without ceremony, without sacrifice, without visible consecration, without the law of a carnal commandment, was constituted a high priest; so was Christ also by the immediate word of the Father, saying unto him, Thou art my Son, a Priest for ever, or after the power of an endless life. And in this sense is he called a Priest after the order of Melchisedee.

I have elsewhere evinced the corruption of the Targum on Ps. cx. 4, whence these words are taken, as also the malice of some of the late Jewish masters, who would have Melchisedec to be there called j71D, ‘a priest,’ improperly, as David’s sons were said to be ora, that is, ‘princes.’ So the Targum, ‘Thou art a great prince.’ But the expression here used by the Psalmist, is taken directly from Gen. xiv. 18,:jr>y 5xd joo nim ‘And he was a priest of, or unto the Most High God.’ Here none of the Jews themselves are so profligate, as to pretend that a prince is intended; a prince to the High God. It is nothing therefore but that obstinacy which is the effect of their unbelief, which casts them on the shift of this evasion. Some observations do ensue,

Obs. I. God was pleased to puta signal honour upon the person and office of Melchisedec, that in him there should be an early and excellent representation made of the person and priesthood of Jesus Christ.—I am not here to inquire who this Melchisedec was, nor wherein the nature of his priesthood did consist. I shall do it elsewhere. Here he is reflected on as an eminent type of Christ in his office. And in how many particulars the resemblance between them did consist, our apostle doth afterwards declare. In the meantime we may observe, 1. In general, That all the real honour which God did unto any persons under the Old Testament, it was in order unto the prefiguring of Christ, that in all he might have the preeminence. Other reason of the great exaltation of Melchisedec in the church, even above Abraham, the father of the faithful, there was none. 2. He was the only type of the person of Christ, that ever was in the world. Others were types of the Lord Christ in the execution of his office, but none but he were ever types of his person. For. being introduced without father, without mother, without beginning of days or end of life, he was made like to the Son of God, and represented his person, which none other did. 3. He was the first personal type of Christ in the world. After him there were others, as Isaac, and Aaron, Joshua, David, and Solomon; but he was the first, and therefore the most eminent. 4. He was a type of Christ, in these two great offices of king and priest, which none but he ever was. 5. The circumstances of his name, and the place of his reign, whence he was the king of righteousness and peace, do most gloriously represent the whole effect of the mediation of Christ; all which may be spoken to afterwards. Now, the exaltation of any one in the like kind, is a mere act of sovereign grace in God: he might so honour whom he pleased. Hence is Melchisedec introduced without the consideration of anycircumstances. of prerogative on his own part whatever, that all his dignity might be owned to be of God’s sovereign pleasure. God therefore having referred all to Christ, it is our wisdom to do likewise.

Obs. IT. As the Lord Christ received all his honour as Mediator from God the Father, so the ground and measure of our giving glory and honcur unto him, as such, depends on the revelation and declaration of it unto us.—He was termed, called, and declared of God, a high priest after the order of Melchisedec. He made him so, which was his honour; he declared him to be so, whence we ought to give all honour unto him. But this hath been spoken unto elsewhere.

Obs. II], And from the respect that these words have unto the preceding verse, we may observe, that it is an evidence and testimony that the Lord Christ was able to be, and is the author of eternal salvation unto all that do obey him, because he is a priest after the order of Melchisedec; that is, that his"priesthood is eternal.

Ver. 11.—In the eleventh verse the apostle enters upon bis designed digression. And first he expresseth the occasion and reason of it, taken from the subject or matter which in this place it was necessary for him to insist upon; and the condition, with the former carriage, or rather miscarriage, of them unto whom he spake. Hence he evidenceth the necessity of his digression, which consists in such awakening admonitions, as they then stood, and we now stand in need of, when we are to be excited unto a due attendance unto spiritual and mysterious truths.

Περι οὗ; De quo, “ΟΥ̓ whom.’ The Syriac, prradi samt by po ΠΣ», ‘Of whom, even of the same Melchisedec,’ which no other translation followeth. ToAve ἡμιν ὃ Aoyoe: Vulg. Grandis nobis sermo. Rhem. ‘Of whom we have great speech,’ improperly and unintelligibly. Arias, Multus nobis sermo; ‘We have much to say.’ Eras. Multa nobis forent dicenda; ‘Many things should be spoken by us;’ intimating as if they were pretermitted, namely, what might have been spoken. Beza, Multa nobis sunt dicenda; ‘We have many things to say.’. Syr. ΠΝ ὩΣ anda 15 st eso Multa forent verba facienda: Translat. Polyglot. ‘We might use many words.’ Tremel. Multus est nobis sermo quem eloquamur; ‘ We have much discourse that we may utter or speak;’ properly, ‘ We have many words to be spoken.’ Kaz δυσ- ἑρμηνευτος λεγειν. Vule. Lat. Et interpretabilis ad dicendum. Valla corrected this translation. Erasmus first suspected that it was originally in the translation, in interpretabilis, which although a barbarous word, yet evidently intends the sense of the original, Hence it is rendered by the Rhemists, ‘ inexplicable to utter; which expresseth neither the Latin nor the original. The expositors who follow that translation, contend, whilst the word doth signify negatively, ‘ that cannot be interpreted;’ or affirmatively, ‘that needs interpretation,’ with wonderful vanity, as Erasmus manifests; if the word have any signification, it is, ‘ that which is easy to be interpreted,’ contrary to the original. Arias, Difficilis interpretatio dicere. Eras. Difficilia explicatu; ‘things hard to be explained.’ So Beza: Ours, ‘ hard to be uttered;’ difficult to be expounded in speaking. Syr. xpoy mmpwen>, Et labor ad exponendum; or as Tremel. Et occupatio ad exponendum illud; ‘and it is hard labour to expound it,’—a laborious work; of whom we have many things to say, and those difficult to be expounded. Ere νωϑροι yeyovare. Vul. Quoniam imbecilles facti estis; ‘because you are become weak,’ improperly. Arias, Segnes, ‘slothful.’ So Erasmus and Beza, ‘dull.’ Syr. xrmo, ‘infirm, weak.’ Tae axoac. Vul. Lat. ad atidiendum, ‘ weak to hear.’ Arias, auribus: So Erasmus and Beza. But axoy signifies the faculty of hearing, and the act of hearing, as well as the instrument of it:—‘ dull of hearing.’

Ver. 11.—Concerning whom we have many things to speak, and difficult to be explained, seeing you are become slothful in hearing, or dull of hearing.

There are four things combined in this verse in the way of a summary of the discourse that is to ensue. 1. The subject whereof he would treat—Concerning whom. 2. The manner how he would treat concerning it—He had many things to say. 3. The nature of those things, not so much absolutely in themselves, as out of respect unto the Hebrews—They were difficult to be explained and understood. 4. The reason hereof; namely, because they were become dull of hearing.

Περι οὗ, ‘Concerning whom;’ that is, Melchisedec, not Christ; and so the Syriac translation expresseth it. But he intends not to treat of him absolutely, neither of his person, nor his office. These were things now past; and to search curiously into them was not for the edification of the church. And the apostle had no design to trouble the minds of believers with things unnecessary or curious. And it had not been amiss, if this had been well considered by them who have loaded us with so many needless speculations about his person and office, and some of them directly opposite to the scope and design of the apostle.. But the purpose of the apostle is to treat of him, so far, and wherein he was a type of Christ, and as such is represented in the story concerning him. Hence, some render περι ov, by de qua re, ‘of which matter;’ that is, the similitude and conformity between Melchisedec and Christ, which was a great, necessary, and instructive truth.

TloAve ἡμιν ὃ Aoyoc, ‘We have much to say,’ many things to speak or treat of. But not the multitude of the things only which he had to speak, but the weight and importance also of them, is intended in this expression. So the grandis sermo of the Vulgar intends not loftiness of speech, but the weight of the things spoken of. And when the apostle comes to insist particularly on the things here intended, they appear rather to be mysterious and important, than many. - However, I deny not but that the apostle intimates that there were sundry, yea many things of that importance to be declared and insisted on, on this occasion. Some translations, as we have seen, supply the words by forent, some by sunt. The former seems to have apprehended, that the apostle intended wholly to forbear treating on this subject, and that because it was so deep and mysterious, that, considering their condition, it would not be profitable unto them, nor for their edification. Wherefore he lets them know, that although he could treat of many things concerning Melchisedec, and such as were necessary to be declared, yet because of their incapacity to receive them, he would forbear. And sundry interpreters do so apprehend his mind. But this is no way consistent with his -express undertaking, to declare all those things unto them, ch.vil. Wherefore he only declares in general, that he hath many weighty mysteries to instruct them in, but would not immediately engage in that work, until he had spoken that unto them, which was needful to prepare them unto a due attention. And his ensuing discourses, before he return unto this subject again, are not reasons why he will totally intermit the handling of them, but a due admonition unto them for precedent negligences, whereby they might be excited to prepare themselves ina due manner for the receiving of what he had to declare.

in the understanding of them that hear it. For he that hears a thing uttered, and considers it, makes the interpretation of it unto himself, as Hierome observes, Epist. ad Evagr. ‘The apostle doth not, therefore, intimate, 1. That it would be any hard or difficult matter unto him, to declare all things concerning the conformity between Melchisedec and Christ, which were necessary to be known unto the edification of the church. For what he had by revelation and inspiration, (2s he had all that he wrote, as a part of the church’s canon, or tule of faith and obedience,) was no matter of difficulty in him to find out and express. It is true, that being called to be an apostle in an especial manner, not having conversed with the Lord Christ in the flesh, he was in vision taken up into heaven, and there heard immediately from him, appyra βῥηματα, & οὐκ eGov ανϑρωπῳ λαλησαι, 2 Cor. xi. 4, ‘unspeakable words, that were not possible or lawful for a man to utter.’ The things and manner of Christ’s speech unto him, were accompanied with such a glory, as human nature unperfected cannot bear. But these things belonged unto his own particular confirmation in his office and work, and not to the edification of the church in general. For what he received by revelation unto that end, he freely and fully declared, Acts xx. 20, 27. Nor, 2. That his manner of the declaration of it, would be obscure and hard to be understood; as some have blasphemously accused his writings of obscurity and intricacy. Nor can any pretence be taken hence against the clearness and perspicuity of the Scriptures in the declaration of divine truths and revelations. For it is of things themselves, and not of the manner of their declaration, that he speaks, as also doth Peter in the place mentioned. Two things, therefore, are intended by the apostle in this expression. First. That in what he had to speak on this subject, there were some things*in their own nature sublime and mysterious. In divine revelations there are great differences in the matter of them. For the manner of their declaration in the Scripture they thus far agree, that every thing is declared absolutely as it ought to be, with respect unto the end of the Scripture; that is, the glory of God, and the edification of the church. But among thethings themselves revealed, there is great difference. Some of them are nearer and more exposed unto our understandings and capacities; others of them are more sublime and mysterious, and more exceed our comprehension. And such are the things intended by the apostle. Wherefore, Secondly. He doth not speak of these things only with respect unto their own nature, but unto our understandings, which are weak and imperfect. It is a difficult matter for us in any tolerable measure to comprehend divine mysteries, when plainly propounded unto us. But yet neither are these things spoken positively in this place, with respect merely unto the understanding of them to whom they are delivered, but with respect unto a peculiar indisposition in the minds of some, hindering them in the discharge of their duty. This the apostle chargeth in particular upon these Hebrews in this verse, and then aggravates their fault from its causes, nature, circumstances, and consequents, in those that follow to the end of this chapter, and the midst of the next. And when he hath hereby prepared them to a more diligent attention, he returns to declare the things themselves which he here intends. And the Romanists do very weakly shield themselves from the force of an argument which ariseth up of its own accord against the great foundation of their superstition, from the nature of the apostle’s discourse in this Epistle. For whereas he professedly treateth of the priesthood and sacrifice of Christ in all their concerns, and in their whole use in the church of God, whence is it, that he makes no mention in the least, nor gives the least intimation of their priesthood, mass, and sacrifice of it, by which alone, if you will believe them, the other things are communicated and made effectual to the church? [ do not mention now what (God assisting) I shall prove afterwards; namely, that he declares those things which are utterly inconsistent with them, and destructive of them. But we only inquire at present whence it should come to pass, that in this discourse, which, if the things they pretend are true, is neither complete, nor useful, nor scarcely intelligible without them, he should make no mention of them at all? This, say our Rhemists on this place, was because the mass was too great a mystery for St. Paul to acquaint these Hebrews withal, and therefore he intimates that he would not acquaint them with it, or impart the doctrine of it unto them. It seems, therefore, that the mass is a greater mystery than the sacrifice of Christ on the cross, or any thing that concerned his own personal priesthood. This seems to be a supposition of a competent boldness, wherein it is much if they should believe themselves. Besides, whereas the mass is one of the sacraments of the church, continually to be celebrated among the faithful, whence is it that the apostle should dread to speak of the nature of that to them which they were made partakers of, and which they were exercised in every day, if it were then known, or in use in the church? The would make Christianity a very strange religion, wherein it should be a thing dangerous and unlawful to instruct men in their duty. But as we have proved before, the things here intended by the apostle, are all of them resumed and handled by him in the ensuing chapters; which makes it sufficiently evident, that their mass and priesthood were none of them.